At the General Audience in the
Paul VI Hall on 5 March, the Holy Father gave the following address.

1. To the ensemble of our analyses, dedicated to the biblical
"beginning", we wish to add another short passage, taken from chapter IV
of the Book of Genesis. For this purpose, however, we must refer first of
all to the words spoken by Jesus Christ in the talk with the Pharisees
(cf. Mt 19 and Mk 10), (1) in the compass of which our reflections take
place. They concern the context of human existence, according to which
death and the destruction of the body connected with it have become the
common fate of man (according to the words, "to dust you shall return" of
Gn 3:19). Christ referred to "the beginning," to the original dimension of
the mystery of creation, when this dimension had already been shattered by
the mysterium iniquitatis, that is, by sin and, together with it,
by death, mysterium mortis.

Sin and death entered man's history, in a way, through the very heart
of that unity which, from the beginning, was formed by man and woman,
created and called to become "one flesh" (Gn 2:24). Already at the
beginning of our meditations we saw that in referring to "the beginning,"
Christ leads us, in a certain way, beyond the limit of man's hereditary
sinfulness to his original innocence. In this way he enables us to find
the continuity and the connection existing between these two situations.
By means of them, the drama of the origins was produced, as well as the
revelation of the mystery of man to historical man.

This authorizes us to pass, after the analyses concerning the state of
original innocence, to the last of them, that is, to the analysis of
"knowledge and of procreation." Thematically, it is closely bound up with
the blessing of fertility, which is inserted in the first narrative of
man's creation as male and female (cf. Gn 1:27-28). Historically, on the
other hand, it is already inserted in that horizon of sin and death. As
Genesis teaches (cf. Gn 3), this has weighed on the consciousness of the
meaning of the human body, together with the breaking of the first
covenant with the Creator.

Union defined as knowledge

2. In Genesis 4, and therefore still within the scope of the Yahwist
text, we read: "Adam knew Eve his wife, and she conceived and bore Cain,
saying, 'I have begotten a man with the help of the Lord.' And again, she
bore his brother Abel" (Gn 4:1-2). If we connect with knowledge that first
fact of the birth of a man on earth, we do so on the basis of the literal
translation of the text. According to it, the conjugal union is defined as
knowledge. "Adam knew Eve his wife," which is a translation of the
Semitic term jadac.(2)

We can see in this a sign of the poverty of the archaic language, which
lacked varied expressions to define differentiated facts. Nevertheless, it
is significant that the situation in which husband and wife unite so
closely as to become one flesh has been defined as knowledge. In this way,
from the very poverty of the language a specific depth of meaning seems to
emerge. It derives precisely from all the meanings hitherto analyzed.

Becoming one

3. Evidently, this is also important as regards the "archetype" of our
way of conceiving corporeal man, his masculinity and his femininity, and
therefore his sex. In this way, through the term knowledge used in Genesis
4:1-2 and often in the Bible, the conjugal relationship of man and woman—that
they become, through the duality of sex, "one flesh"—was
raised and introduced into the specific dimension of persons. Genesis
4:1-2 speaks only of knowledge of the woman by the man, as if to stress
above all the activity of the latter. It is also possible, however, to
speak of the reciprocity of this knowledge, in which man and woman
participate by means of their body and their sex. Let us add that a series
of subsequent biblical texts, as, moreover, the same chapter of Genesis
(cf. Gn 4:17, 4:25), speak with the same language. This goes up to the
words Mary of Nazareth spoke in the annunciation: "How shall this be,
since I know not man?" (Lk 1:34).

Deepest reality

4. That biblical "knew" appears for the first time in Genesis 4:1-2.
With it, we find ourselves in the presence of both the direct expression
of human intentionality (because it is characteristic of knowledge), and
of the whole reality of conjugal life and union. In it, man and woman
become "one flesh."

Even though due to the poverty of the language, in speaking here of
knowledge, the Bible indicates the deepest essence of the reality of
married life. This essence appears as an element and at the same time a
result of those meanings, the trace of which we have been trying to follow
from the beginning of our study. It is part of the awareness of the
meaning of one's own body. In Genesis 4:1, becoming "one flesh," the man
and the woman experience in a particular way the meaning of their body. In
this way, together they become almost the one subject of that act and that
experience, while remaining, in this unity, two really different subjects.
In a way, this authorizes the statement that "the husband knows his wife"
or that both "know" each other. Then they reveal themselves to each other,
with that specific depth of their own human self. Precisely this self is
revealed also by means of their sex, their masculinity and femininity.
Then, in a unique way, the woman "is given" to the man to be known, and he
to her.

Uniqueness of person

5. To maintain continuity with regard to the analyses made up to the
present (especially the last ones, which interpret man in the dimension of
a gift), it should be pointed out that, according to Genesis, datum
and donum are equivalent.

However, Genesis 4:1-2 stresses datum above all. In conjugal
knowledge, the woman is given to the man and he to her, since the body and
sex directly enter the structure and the content of this knowledge. In
this way, the reality of the conjugal union, in which the man and the
woman become one flesh, contains a new and, in a way, definitive discovery
of the meaning of the human body in its masculinity and femininity. But in
connection with this discovery, is it right to speak only of "sexual life
together"? We must consider that each of them, man and woman, is not just
a passive object, defined by his or her own body and sex, and in this way
determined "by nature." On the contrary, because they are a man and a
woman, each of them is "given" to the other as a unique and unrepeatable
subject, as "self," as a person.

Sex decides not only the somatic individuality of man, but defines at
the same time his personal identity and concreteness. Precisely in this
personal identity and concreteness, as an unrepeatable female-male "self,"
man is "known" when the words of Genesis 2:24 come true: "A man...cleaves
to his wife, and they become one flesh." The knowledge which Genesis 4:1-2
and all the following biblical texts speak of, arrives at the deepest
roots of this identity and concreteness, which man and woman owe to their
sex. This concreteness means both the uniqueness and the unrepeatability
of the person.

It was worthwhile, therefore, to reflect on the eloquence of the
biblical text quoted and of the word "knew." In spite of the apparent lack
of terminological precision, it allows us to dwell on the depth and
dimension of a concept, of which our contemporary language, precise though
it is, often deprives us.

NOTES

1) The fact must be kept in mind that in the talk with the
Pharisees (Mt 19:7-9; Mk 10:4-6), Christ took a position with regard to
the practice of the Mosaic law concerning the so-called "certificate of
divorce." The words, "for your hardness of heart," spoken by Christ,
reflect not only "the history of hearts," but also the whole complexity of
the positive law of the Old Testament, which always sought a "human
compromise" in this delicate field.

2) "To know" (jadac) in biblical language does not mean only a
purely intellectual knowledge, but also concrete knowledge, such as the
experience of suffering (cf. Is 53:3), of sin (Wis 3:13), of war and peace
(Jgs 3:1; Is 59:8). From this experience moral judgment also springs:
"knowledge of good and evil" (Gn 2:9-17).
Knowledge enters the field of interpersonal relations when it regards
family solidarity (Dt 33:9) and especially conjugal relations. Precisely
in reference to the conjugal act, the term stresses the paternity of
illustrious characters and the origin of their offspring (cf. Gn 4:1, 25;
4:17; 1 Sm 1:19), as valid data for genealogy, to which the tradition of
priests (hereditary in Israel) attached great importance.
However, "knowledge" could also mean all other sexual relations, even
illicit ones (cf. Nm 31:17; Gn 19:5; Jgs 19:22).
In the negative form, the verb denotes abstention from sexual relations.
especially if it is a question of virgins (cf. for example, 1 Kgs 2:4; Jgs
11:39). In this field, the New Testament uses two Hebraisms, speaking of
Joseph (Mt 1:25) and of Mary (Lk 1:34).
The aspect of the existential relationship of "knowledge" takes on a
special meaning when its subject or object is God himself (for example, Ps
139; Jer 31:34; Hos 2:22; and also Jn 14:7-9; 17:3).

Taken from:
L'Osservatore Romano
Weekly Edition in English
10 March 1980, page 1

L'Osservatore Romano is the newspaper
of the Holy See.
The Weekly Edition in English is published for the US by: